1.2.2.1. Polish editions of the Book of Exodus.

The Book of Exodus according to Biblia Wujka [25] in the elaboration of S. Styś [26]:

The Book of Exodus according to Biblia Wujka in the elaboration of J. Frankowski [32]:

The Book of Exodus in the elaboration of S. Łach [37] from 1964:

The Book of Exodus in the elaboration of S. Łach [39] from 1996:

The Book of Exodus in Biblia Poznańska [41]:

1.2.2.2. Translations not into Polish.

An example of the Bible in German: Die Heilige Schrift des Alten Bundes [45]:

A second example of the Bible in German: Das Alte Testament [52]:

An example of the Bible in American language: The New American Bible [55]:

An example of the Bible in English: The Jerusalem Bible [58]:

An example of the Bible in French: La Bible. Traduction œcuménique de la Bible [64]:

An example of the Bible in Russian: БИБЛИЯ [67]

1.2.2.3. Comments not in Polish.

B. S. Childs [73] made the division, which is very important for the research of this dissertation.

The division by Childs:

R. J. Clifford [74] made the following division:

J. F. Craghan divided into main parts according to the criterion of geographical aspect [79] and into sub-parts according to an aspect of dramatic development of events, [80] which, however, one should clarify as the criterion of the history in which the central figure is the people of God [81].

Division according to J. F. Craghan:

A. Spreafico [85] divided it according to the developing theme criterion:

1.2.2.4. Conclusions.

1. In each of the above editions, biblical scholars divided the Book of Exodus at the beginning of chapter 19: with verse 18:27 ends the description of Israel’s exit from Egypt and their journey to Mount Sinai, and with verse 19:1 begins the description of Israel’s stay at the foot of Mount Sinai, the conclusion of God’s covenant with Israel, the realization of the covenant regulations. It should be assumed [87] that in terms of the described events (narrative criterion) and the place of action (geographical criterion), there is the following division:

• Part I: 1:1-18:27 – Israelites’ stay in Egypt and their exit from there and the passage up to the foot of the Mount Sinai,
• Part II: 19:1-40:38 – Israelites’ stay at the foot of Mount Sinai, the conclusion of the covenant.

In addition, one should mention here the unique role that some biblical scholars [88], focused on studying the history of tradition, give to Ex 1-15: they believe that this text contains four fundamental themes-events: the vocation of Moses, the series of plagues, the celebration of the Passover, the rescue in the crossing of the Red Sea.

2. It is not easy to divide these two parts into smaller literary units – the biblical scholars differ here. Nevertheless, there is a high degree of consensus on the separation of the following part:

15:22-18:27: From the Red Sea to Sinai / Road from Egypt to Sinai / Walk from the Sea to the Mountains of Sinai / Die Wüstenwanderung / Israel in the Desert: Murmurs / Israel in the Desert / la marche des Israélites dans le désert [89].

3. The problem is to define verse that begins the description of the exit from Egypt:

• 12:29: it is according to J. L. McKenzie [90],
• 12:31: it is according to J. Frankowski;
• 12:33: it is according to K. G. O’Connell [91];
• 12:37: it is according to S. Styś, S. Łach, editorial titles in Biblia Poznańska, Die Heilige Schrift des Alten Bundes (12:37-42 Aufbruch Israels and 13:17-22: Aufbruch der Israeliten), In The New American Bible, The Jerusalem Bible (12:37-42: Israel’s Departure; 13:17-22: The Departure of the Israelites). From this point of view, verse 12:37 describes the exact moment of going out, while 13:17 begins the description of the exit road after departure [92].
• 13:17: it is according to the footnote to Ex 13:17 in Biblia Poznańska, according to Das Alte Testament, La Bible, БИБЛИЯ, according to R. J. Clifford, J. F. Craghan, A. Spreafico.

4. Biblical scholars also differ in defining the boundaries of the Passover description:

5. Biblical scholars also differ in determining the boundaries of the plague description:

B. Lemmelijn [101] undertook a detailed analysis of this literary problem and its various solutions among biblical scholars. At the outset, she points out that the reader of the description of plagues almost immediately perceives that the beginning and ending point of the narrative is ‘fluent’ – difficult to grasp. That is why the differences in opinions among scholars are not surprising.

The author points to two main views about the beginning of the narrative: Ex 7:8 [102] (in this case, Ex 7:8-13 is considered an essential introduction to the part of the plagues’ description) or Ex 7:14 [103].

She also shows other views, but with fewer supporters: Ex 6:28; Ex 7:1, or a less clearly defined point within Ex 7-11 or 5-11 [104].

In turn, in the author’s opinion, the issue of the end of the narrative is even more complicated. The two main views here are Ex 11:10 [105] and Ex 10:27 [106] (or 10:29 [107]). However, some exegetes argue in favor of ending the narrative of the plagues in Ex 12 because verses 29-32 and 35-36 describe the death of the firstborns, announced in Ex 11 [108]. Still, others move the same end until Ex 13:16 [109]. These differences of opinions result from the fact that Ex 11 contains both the statements summarizing the narrative of the plagues and announcing the most severe plague – the death of the firstborns, described in Ex 12.

6. There are also significant differences in the description of the call of Moses:

(a) in the Book of Exodus, according to most biblical scholars, there are two descriptions regarding the same event, while according to others, there are described subsequent events that are different from each other:

• two descriptions: J. Frankowski, S. Łach (both editions [110]), Biblia Poznańska [111], Heilige Schrift des Alten Bundes [112], The Jerusalem Bible [113], J. F. Craghan [114], R. J. Clifford [115], A. Spreafico [116], J. Plastaras [117], J. L. McKenzie [118], Cz. Jakubiec [119].
• two different events: S. Styś (6:2-7:13: Powtórne posłannictwo Mojżesza [Re-sending of Moses]), Das Alte Testament (5:20-6:13: Klage des Mose und Verheißung Gottes [The Complaint of Moses and the Promise of God], The New American Bible (5:22-6:13: Renewal of God’s Promise), La Bible (6:2-13: Dieu promet à Moïse de délivrer Israël [God Promises Moses the Release of Israel], БИБЛИЯ (5:28-7:7: Господь вновь посылает Моисея [God Again Sends Moses], J. Blenkinsopp [120],
• the combination of the two opinions is in the solution of Propp [121]. He believes that the last editor has found in Tradition two independent descriptions of one event. Although he could have included Ex 6:2-7:7 in the text of Ex 3-4 revelation, he has not done so in order to transpose the meaning of it: in the current arrangement of fragments, text 6:2-7:7 follows the description of the Pharaoh’s rejection of Moses’ request (5:1-6:1) and thus becomes a new revelation aimed at sustaining Moses in his mission, which seems to have failed.

It is worth noting, following J. Lust [122], that the indicated divergence of opinions integrally connects itself with the source hypothesis: one commonly assumes that Ex 6:2-7:13 comes from a Priestly source, while 6:2-5 seems to focus on the revelation of the name יהוה  [123], similarly as the description of Ex 3:1-4:17 assigned to the Yahwistic source (or edition/redaction).

(b) the boundaries of each of the two descriptions (or events) are defined differently: